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The IDP grant gives middle and high school History, Government, Civics, and ELA educators in the greater New York City metro area access to professional development and materials valued at more than $10,000.

Facing the resilience of indigenous traditional education in Canada, Prime Minister Sir John A. Macdonald, who was also Minister of Indian Affairs, commissioned Nicholas Flood Davin, a journalist, lawyer, and politician, to go to Washington, DC, in 1879 to study how the United States tackled the same issue. At the time, the US had developed a policy of aggressive civilization of Native Americans. This policy, writes anthropologist Derek G. Smith, “had been formulated in the post-Civil War period by President Ulysses S. Grant’s administration . . . and was passed into law by Congress in early 1869.”1 The key to this policy was a system of industrial schools where religious instruction and skills training would help the Native Americans catch up with the demands of Western society.

Learn more about a three-part webinar series on antisemitism in Canada. These webinars are for educators who are looking to learn strategies for examining antisemitism in Canada's history and tips for discussing difficult topics.

The Judgment, Memory, and Legacy section explores China and Japan and the challenges of rebuilding after World War II. A number of readings focus on education and public memory of the Nanjing Atrocities.

This website presents three lesson plans that are meant to familiarize students with the author Sholem Aleichem (1859–1916) and to supplement and deepen students’ understanding of the transformation of traditional Jewish life in late nineteenth- and early twentieth-century eastern Europe.

As part of the Indian Residential Schools Settlement Agreement, a Truth and Reconciliation Commission was established. Before its work got under way, Prime Minister Stephen Harper issued a public apology on June 11, 2008, on behalf of the Canadian government. The apology is part of the process arranged by the government and the First Nations as parties to the agreement, part of an overall attempt to address the government’s role in the history of the Indian Residential Schools.

Anthropologists argue that all societies educate, train, or mentor their sons and daughters. While many do not have formal schools, they can, nevertheless, have an education system that helps younger generations socialize into the norms and expectations of their parents by learning the language, skills, and values needed to become productive members of society. Indigenous societies were no different. First Nations, Métis, and Inuit people had traditions, histories, and teaching systems that reflected their experience and directed their lives. The idea that Western culture was superior and that the Indigenous Peoples needed to be Christianized and civilized came from the biases of Europeans and their unwillingness to appreciate the complex, largely unwritten teaching processes inside indigenous communities.

What action can bring closure to episodes of conflict and mass violation of human rights? What can help create goodwill and trust between groups in the aftermath of such tragic events? Because of the massive lawsuit it faced, the government was almost forced to focus on the Indian Residential Schools, and it set up a Truth and Reconciliation Commission (TRC) in 2008 to address those issues. So what is a truth and reconciliation commission? What are its goals?